naeb
Data source: Native American Ethnobotany Database · About: NAEB
id | species | tribe | source | pageno | use_category | use_subcategory | notes | rawsource |
---|---|---|---|---|---|---|---|---|
1628 | 74 | 32 | 1 | 27 | 3 | 30 | Wood used to make masks. | Hamel, Paul B. and Mary U. Chiltoskey, 1975, Cherokee Plants and Their Uses -- A 400 Year History, Sylva, N.C. Herald Publishing Co., page 27 |
19408 | 2090 | 32 | 1 | 37 | 3 | 30 | Fruit used to make ceremonial rattles. | Hamel, Paul B. and Mary U. Chiltoskey, 1975, Cherokee Plants and Their Uses -- A 400 Year History, Sylva, N.C. Herald Publishing Co., page 37 |
31158 | 3199 | 89 | 2 | 206 | 3 | 30 | Branches used ceremonially. | Weber, Steven A. and P. David Seaman, 1985, Havasupai Habitat: A. F. Whiting's Ethnography of a Traditional Indian Culture, Tucson. The University of Arizona Press, page 206 |
24507 | 2640 | 166 | 3 | 289 | 3 | 30 | Plant burned to make charcoal used as a protective face paint for ceremonial dancers. A person wearing this kind of paint would have so much power you could not look them in the eye. | Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 289 |
27236 | 2938 | 166 | 3 | 234 | 3 | 30 | Branches used ceremonially to initiate the children. | Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 234 |
40087 | 3951 | 133 | 3 | 228 | 3 | 30 | Wood used to make totem poles. | Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 228 |
41710 | 4058 | 133 | 3 | 246 | 3 | 30 | Used in rituals for whaling and fishing. | Gill, Steven J., 1983, Ethnobotany of the Makah and Ozette People, Olympic Peninsula, Washington (USA), Washington State University, Ph.D. Thesis, page 246 |
17226 | 1896 | 38 | 4 | 378 | 3 | 30 | Used for ceremonial, economic and pleasurable purposes. | Densmore, Frances, 1928, Uses of Plants by the Chippewa Indians, SI-BAE Annual Report #44:273-379, page 378 |
2748 | 188 | 291 | 6 | 87 | 3 | 30 | Feathery part of plant ground into a fine meal and used to color ceremonial bread red. The bread was carried by personators of anthropic gods and thrown by them to the populace between the dances. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 87 |
6275 | 445 | 291 | 6 | 88 | 3 | 30 | Coma made into cords and used for fastening plumes to the prayer sticks. The sticks were used as offerings and were planted in the fields and in sacred springs. An excavation was made in the bed of the spring in which the offerings were deposited with a stone attached and covered with soil from the bottom. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 88 |
6654 | 503 | 291 | 6 | 88 | 3 | 30 | Twigs attached to prayer plumes and sacrificed to the cottontail rabbit to ensure good hunting. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 88 |
10348 | 1026 | 291 | 6 | 96 | 3 | 30 | Plant paste used with black mineral paint to color sticks of plume offerings to anthropic gods. The plant was boiled for a long time and the concoction allowed to evaporate. The precipitated paste was then used with black mineral paint to color sticks of plume offerings to anthropic gods. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 96 |
11745 | 1164 | 291 | 6 | 88 | 3 | 30 | Gourds worn in phallic dances symbolizing fructification or made into ceremonial rattles. The gourd rattles were used in ceremonies for both anthropic and zooic worship. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 88 |
12243 | 1244 | 291 | 6 | 88 | 3 | 30 | Powdered root used by rain priests in a number of ways to ensure fruitful rains. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 88 |
12244 | 1244 | 291 | 6 | 88 | 3 | 30 | Root pieces chewed by a robbery victim in order to find out the thief's identity. The root was given to the victim by a rain priest. The victim was told to chew the root and that the medicine would induce dreams of the thief. The rain priest would ask the victim to tell him everything he remembered in his dream so that he could identify the thief and recover the stolen property. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 88 |
12245 | 1244 | 291 | 6 | 93 | 3 | 30 | Wood used as a favorite firewood, but more importantly in ceremonies. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 93 |
14065 | 1514 | 291 | 6 | 91 | 3 | 30 | Ground blossom powder given to ceremonial dancers impersonating anthropic gods to bring rain. The blossom powder was given to the dancers after they were dressed for the ceremony. The dance director placed it in the mouth of each dancer so that the dance would bring rain. Each dancer ejected the medicine from his mouth over his body and apparel. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 91 |
14321 | 1557 | 291 | 6 | 92 | 3 | 30 | Plant used ceremonially to insure the coming of rain so that the corn and all vegetation would grow. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 92 |
16132 | 1766 | 291 | 6 | 77 | 3 | 30 | Cotton used to make ceremonial garments. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 77 |
16133 | 1766 | 291 | 6 | 92 | 3 | 30 | Fuzz used alone or made into cords and used ceremonially in a number of ways. The cotton cords were tied loosely around the wrists and ankles of the newborn child while supplications were offered that the rain makers would provide enough rain to insure proliferative crops so that the child would have full nourishment its whole life. Cotton down was used to cover the heads of rain priests after their deaths symbolizing their duties in this world and also their obligations in the undermost world. Crowns and certain masks were also covered with raw cotton to indicate that the gods represented were rain makers or were specially associated with the rain makers. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 92 |
16638 | 1821 | 291 | 6 | 93 | 3 | 30 | Blossoms used ceremonially for anthropic worship. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 93 |
21894 | 2372 | 291 | 6 | 88 | 3 | 30 | Crushed berries used as purple coloring for the skin and for objects employed in ceremonies. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 88 |
23543 | 2543 | 291 | 6 | 91 | 3 | 30 | Grass attached to sticks of plume offerings to anthropic gods. This grass was used only by Galaxy and Shu'maakwe fraternities. The sticks designated the god to whom the offerings were made and the plumes of the eagle and of other birds conveyed the breath prayers to the gods. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 91 |
23816 | 2577 | 291 | 6 | 95 | 3 | 30 | Leaves smoked ceremonially. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 95 |
24269 | 2613 | 291 | 6 | 87 | 3 | 30 | Chewed blossoms rubbed on the bodies of young girls so that they could dance well and ensure rain. The blossoms were given by the High Priest and the Sun Priest of the Corn Maidens. The girls chewed the blossoms, ejected the mass into their hands and rubbed it on the neck, breast, arms and hands ensuring that they would dance well so that it would rain and the corn would grow. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 87 |
24708 | 2662 | 291 | 6 | 95 | 3 | 30 | Plant used ceremonially. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 95 |
25629 | 2767 | 291 | 6 | 83 | 3 | 30 | Chewed blossoms used as perfume before a dance in ceremonies of the secret fraternities. The blossoms were chewed by both sexes, especially by women, ejected into the hands and rubbed on the neck, limbs and clothing as perfume. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 83 |
25836 | 2802 | 291 | 6 | 95 | 3 | 30 | Chewed root rubbed over the rabbit stick to insure success in the hunt. A rabbit stick which was treated in this manner was sure to kill any rabbit that it was aimed at, provided the thrower had a good heart. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 95 |
28725 | 3035 | 291 | 6 | 96 | 3 | 30 | Switches, roots and blossoms used ceremonially. When the Cactus fraternity returned to their chamber from the last dance at sunset, they were whipped with switches and then roots and blossoms were chewed and ejected over the bodies of the whipped people. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 96 |
31347 | 3204 | 291 | 6 | 97 | 3 | 30 | Blossoms used by personators of anthropic gods for painting masks and for coloring bodies yellow. The blossoms were used by personators of anthropic gods for painting masks and for coloring their limbs and bodies yellow. The flowers were ground into a meal and mixed with yellow ocher and urine. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 97 |
43991 | 4225 | 291 | 6 | 99 | 3 | 30 | Narrow leaf bands worn around the head by personators of anthropic gods. The personators of anthropic gods adorned their wrists and ankles with yucca ribbons and the novitiate into the medicine order of a secret fraternity had his or her wrists adorned with them also. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 99 |
43992 | 4225 | 291 | 6 | 99 | 3 | 30 | Plant used ceremonially for a great variety of purposes. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 99 |
44533 | 4244 | 291 | 6 | 99 | 3 | 30 | Balls of husks covered with woven cotton used ceremonially to insure bountiful crops. The balls of corn husks covered with woven cotton were used with long fringes of white cotton ceremonial sashes symbolizing corn and a desire for bountiful crops. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 99 |
44534 | 4244 | 291 | 6 | 99 | 3 | 30 | Corn ears carried or secretly worn in dances by personators of anthropic gods. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 99 |
44535 | 4244 | 291 | 6 | 99 | 3 | 30 | Corn meal wrapped in husks given to theurgists visiting the sick. The packages were always presented with a prayer and the recipient prayed. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 99 |
44536 | 4244 | 291 | 6 | 73 | 3 | 30 | Popped corn ground, made into a beverage and used ceremonially. Although this beverage could be consumed at any time, it was used especially by the rain priests and personators of anthropic gods during ceremonies. Another native beverage was also made by the Zuni. Water was poured over sprouted corn, allowed to stand for some days and then used as a beverage. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 73 |
44537 | 4244 | 291 | 6 | 99 | 3 | 30 | Ribboned corn husks used as hair decorations in ceremonies. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 99 |
44538 | 4244 | 291 | 6 | 99 | 3 | 30 | White corn meal made into a mush and used ceremonially during the death of a rain priest. | Stevenson, Matilda Coxe, 1915, Ethnobotany of the Zuni Indians, SI-BAE Annual Report #30, page 99 |
8009 | 729 | 100 | 7 | 340 | 3 | 30 | Plant used for divination. | Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 340 |
14511 | 1580 | 100 | 7 | 457 | 3 | 30 | Plant used for divination. | Herrick, James William, 1977, Iroquois Medical Botany, State University of New York, Albany, PhD Thesis, page 457 |
7088 | 575 | 173 | 8 | 241 | 3 | 30 | Bark placed on the coffins when burying the dead. | Reagan, Albert B., 1928, Plants Used by the Bois Fort Chippewa (Ojibwa) Indians of Minnesota, Wisconsin Archeologist 7(4):230-248, page 241 |
7112 | 576 | 173 | 8 | 241 | 3 | 30 | Bark placed on the coffins when burying the dead. | Reagan, Albert B., 1928, Plants Used by the Bois Fort Chippewa (Ojibwa) Indians of Minnesota, Wisconsin Archeologist 7(4):230-248, page 241 |
7242 | 580 | 173 | 8 | 241 | 3 | 30 | Bark placed on the coffins when burying the dead. | Reagan, Albert B., 1928, Plants Used by the Bois Fort Chippewa (Ojibwa) Indians of Minnesota, Wisconsin Archeologist 7(4):230-248, page 241 |
18560 | 2055 | 173 | 8 | 245 | 3 | 30 | Split strips thatched and placed on graves. | Reagan, Albert B., 1928, Plants Used by the Bois Fort Chippewa (Ojibwa) Indians of Minnesota, Wisconsin Archeologist 7(4):230-248, page 245 |
18607 | 2057 | 173 | 8 | 245 | 3 | 30 | Split strips thatched and placed on graves. | Reagan, Albert B., 1928, Plants Used by the Bois Fort Chippewa (Ojibwa) Indians of Minnesota, Wisconsin Archeologist 7(4):230-248, page 245 |
19178 | 2064 | 173 | 8 | 245 | 3 | 30 | Split strips thatched and placed on graves. | Reagan, Albert B., 1928, Plants Used by the Bois Fort Chippewa (Ojibwa) Indians of Minnesota, Wisconsin Archeologist 7(4):230-248, page 245 |
20083 | 2160 | 259 | 10 | 140 | 3 | 30 | Grass used to line old style graves. | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 140 |
23995 | 2587 | 259 | 10 | 288 | 3 | 30 | Plant used as an offering in the sweat house. | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 288 |
31221 | 3199 | 259 | 10 | 107 | 3 | 30 | Boughs used for scrubbing and purification by girls at puberty. | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 107 |
39563 | 3902 | 259 | 10 | 111 | 3 | 30 | Branches used by bereaved people to scrub and purify themselves. | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 111 |
42847 | 4106 | 259 | 10 | 287 | 3 | 30 | Plant used in the sweat lodge. | Turner, Nancy J., Laurence C. Thompson and M. Terry Thompson et al., 1990, Thompson Ethnobotany: Knowledge and Usage of Plants by the Thompson Indians of British Columbia, Victoria. Royal British Columbia Museum, page 287 |
19444 | 2090 | 193 | 11 | 72 | 3 | 30 | Gourds dried, filled with gravel and used in ceremonial songs. | Curtin, L. S. M., 1949, By the Prophet of the Earth, Sante Fe. San Vicente Foundation, page 72 |
8 | 1 | 86 | 14 | 173 | 3 | 30 | Pitch applied to the face of mourners. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 173 |
467 | 24 | 86 | 14 | 209 | 3 | 30 | Wood made into rattles and used by shamans. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 209 |
469 | 24 | 87 | 14 | 209 | 3 | 30 | Wood used to make frontispieces for chief's masks. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 209 |
472 | 24 | 88 | 14 | 209 | 3 | 30 | Wood used to make the skulls for the shamanistic costumes. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 209 |
2504 | 172 | 87 | 14 | 224 | 3 | 30 | Bark dyed red and used for ritual applications. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 224 |
2560 | 172 | 181 | 14 | 86 | 3 | 30 | Wood used to make masks and rattles. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 86 |
12722 | 1342 | 181 | 14 | 53 | 3 | 30 | Roots used as a shamanistic device in the tsaika ritual. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 53 |
14784 | 1621 | 87 | 14 | 135 | 3 | 30 | Plant used for some aspects of the secret society rituals. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 135 |
14794 | 1624 | 87 | 14 | 135 | 3 | 30 | Plant used for some aspects of the secret society rituals. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 135 |
15360 | 1668 | 88 | 14 | 196 | 3 | 30 | Flowers used on costumes for the New Year 'flower dance.' | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 196 |
15543 | 1695 | 87 | 14 | 135 | 3 | 30 | Plant used for some aspects of the secret society rituals. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 135 |
18475 | 2054 | 78 | 14 | 314 | 3 | 30 | Plant used for rituals. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 314 |
18476 | 2054 | 86 | 14 | 160 | 3 | 30 | Wood used to make rattles worn on belts by shamans. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 160 |
18478 | 2054 | 91 | 14 | 62 | 3 | 30 | Plant used as a part of a process of preparation undergone by shamanistic initiates. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 62 |
18505 | 2054 | 181 | 14 | 62 | 3 | 30 | Plant used for ritualistic purposes. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 62 |
24471 | 2640 | 87 | 14 | 217 | 3 | 30 | Bark used for ritual purification. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 217 |
24549 | 2640 | 267 | 14 | 327 | 3 | 30 | Plant used by shamans, novices and warriors for power seeking. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 327 |
27187 | 2938 | 88 | 14 | 175 | 3 | 30 | Boughs used to hit & rub boys as part of a ritual treatment to increase their strength & tolerance. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 175 |
27276 | 2938 | 267 | 14 | 317 | 3 | 30 | Boughs used by shamans, hunters and fishers during preparatory and purification rituals. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 317 |
29058 | 3083 | 87 | 14 | 135 | 3 | 30 | Plant used for some aspects of the secret society rituals. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 135 |
34109 | 3429 | 87 | 14 | 273 | 3 | 30 | Flowers used in 'flower dance' costume. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 273 |
34114 | 3429 | 181 | 14 | 111 | 3 | 30 | Plant, wild parsnip, salmonberry, gooseberry and mask represented a child in a ceremonial dance. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 111 |
34967 | 3470 | 87 | 14 | 279 | 3 | 30 | Flower used in 'flower dance' costume and in shamanistic performances. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 279 |
35002 | 3470 | 171 | 14 | 113 | 3 | 30 | Plant, wild parsnip, gooseberry and rose used in the dance of Winwina. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 113 |
35009 | 3470 | 181 | 14 | 113 | 3 | 30 | Plant, wild parsnip, gooseberry, rose and mask represented a child in a ceremonial dance. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 113 |
39988 | 3951 | 87 | 14 | 162 | 3 | 30 | Bark used for many ceremonial purposes. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 162 |
39989 | 3951 | 87 | 14 | 162 | 3 | 30 | Inner bark rings worn around the neck and on the legs by shamans. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 162 |
39990 | 3951 | 87 | 14 | 162 | 3 | 30 | Wood used to make a special type of 'rattle' for ceremonial activities. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 162 |
39991 | 3951 | 87 | 14 | 162 | 3 | 30 | Wood used to make ceremonial whistles. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 162 |
39992 | 3951 | 87 | 14 | 162 | 3 | 30 | Wood used to make coffins. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 162 |
40007 | 3951 | 88 | 14 | 162 | 3 | 30 | Bark used in the fire dancer's headdress to produce sparks and fire. A baking powder can with a copper tube in front and a flexible hose in the back was filled with burning red cedar outer bark. An aide to the Fire Dancer blew on the hose in the back to produce sparks and smoke at the front of the headdress, which concealed the can and embers. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 162 |
40172 | 3951 | 181 | 14 | 66 | 3 | 30 | Bark used to make neck, wrist and ankle rings worn by dancers. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 66 |
40173 | 3951 | 181 | 14 | 63 | 3 | 30 | Fibrous tissue used to make ceremonial head, neck, ankle and wrist rings. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 63 |
40174 | 3951 | 181 | 14 | 66 | 3 | 30 | Inner bark used to make head rings worn by dancers. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 66 |
40175 | 3951 | 181 | 14 | 66 | 3 | 30 | Inner bark woven into dance screens. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 66 |
40176 | 3951 | 181 | 14 | 66 | 3 | 30 | Wood and inner bark used for shamanistic or other ceremonial activities. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 66 |
40281 | 3951 | 267 | 14 | 315 | 3 | 30 | Wood made into horns used for ritual purposes. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 315 |
40968 | 4043 | 87 | 14 | 180 | 3 | 30 | Boughs used among several botanical materials in ritual purification practices. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 180 |
41054 | 4043 | 181 | 14 | 71 | 3 | 30 | Boughs made into headdresses and worn by dancers in the Ghost dance. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 71 |
41055 | 4043 | 181 | 14 | 71 | 3 | 30 | Inner bark and grease made into realistic eyeballs and used in the corpse for the hamatsa ceremony. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 71 |
42689 | 4105 | 88 | 14 | 201 | 3 | 30 | Plant used for ceremonial purification. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 201 |
42690 | 4105 | 88 | 14 | 201 | 3 | 30 | Plant used for preparation for shamanistic activities, dancing, hunting and fishing. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 201 |
42729 | 4105 | 181 | 14 | 79 | 3 | 30 | Roots burned to fumigate the houses of recently deceased persons. | Compton, Brian Douglas, 1993, Upper North Wakashan and Southern Tsimshian Ethnobotany: The Knowledge and Usage of Plants..., Ph.D. Dissertation, University of British Columbia, page 79 |
549 | 27 | 61 | 17 | 101 | 3 | 30 | Wood made into charcoal and used for ceremonial painting and tattooing. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 101 |
563 | 27 | 177 | 17 | 101 | 3 | 30 | Wood made into charcoal and used for ceremonial painting and tattooing. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 101 |
6494 | 473 | 177 | 17 | 91 | 3 | 30 | Fruits gathered just before corn planting time and ceremonially soaked with seed corn. The fruits were not planted with the seed corn, but were discarded before planting. The informants could not give a reason for this process as they said they had forgotten the origin of the old custom. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 91 |
6495 | 473 | 205 | 17 | 91 | 3 | 30 | Fruits gathered just before corn planting time and ceremonially soaked with seed corn. The fruits were not planted with the seed corn, but were discarded before planting. The informants could not give a reason for this process as they said they had forgotten the origin of the old custom. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 91 |
15297 | 1660 | 177 | 17 | 108 | 3 | 30 | Wood and cottonwood used to make the sacred pole. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 108 |
15305 | 1660 | 205 | 17 | 108 | 3 | 30 | Wood and cottonwood used to make the sacred pole. | Gilmore, Melvin R., 1919, Uses of Plants by the Indians of the Missouri River Region, SI-BAE Annual Report #33, page 108 |